1053 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من غدا إلى المسجد أو راح أعد الله له في الجنة نزلا كلما غدا أو راح ] متفق عليه 1053. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who goes to the mosque in the morning or in the evening, Allah prepares for him a place in Jannah whenever he goes to the mosque in the morning and returns from it in the evening.'' [Al-Bukhari and Muslim]. Commentary: This Hadith points out the merit of going on foot to the mosque for Salat, no matter whether one goes in the morning or the evening. In fact, the heart of a Muslim should be attached to mosques and on account of this, he goes there at all the prescribed hours of Salat to perform his Salat in congregation.

1054 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من تطهر في بيته ثم مضى إلى بيت من بيوت الله ليقضي فريضة من فرائض الله كانت خطواته إحداها تحط خطيئة والأخرى ترفع درجة ] رواه مسلم 1054. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who purifies (performs Wudu') himself in his house and then walks to one of the houses of Allah (mosque) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).'' [Muslim]. Commentary: This Hadith has an inducement for offering Salat in the mosque and brings into eminence the merit of doing so. The merit lies in the fact that one minor sin is pardoned at every step that is taken towards the mosque and one's status (in Jannah) is enhanced by one stage. This Hadith also mentions the vastness of the Mercy and Blessing of Allah.

1055 - وعن أبي بن كعب رضي الله عنه قال : كان رجل من الأنصار لا أعلم أحدا أبعد من السجد منه وكانت لا تخطئه صلاة فقيل له لو اشتريت حمارا تركبه في الظلماء وفي الرمضاء . قال : ما يسرني أن منزلي إلى جنب المسجد إني أريد أن يكتب لي ممشاي إلى المسجد ورجوعي إذا رجعت إلى أهلي . فقال رسول الله صلى الله عليه و سلم : [ قد جمع الله لك ذلك كله ] رواه مسلم 1055. Ubayy bin Ka`b (May Allah be pleased with him) reported: There was a man of the Ansar whose house was the farthest from the mosque. As far as I know, he never missed Salat (in congregation). It was said to him: "If you buy a donkey, you may ride upon it in the dark nights and in the hot days.'' He said: "I do not like that my house should be situated close to the mosque. I desire that my walking towards the mosque and returning home be recorded to my credit.'' Upon this the Messenger of Allah (PBUH) said, "Allah has gathered all (rewards) for you.'' [Muslim]. Commentary: We learn from this Hadith that the location of the mosque at a long distance from one's house is advantageous in the sense that one gains merits at every step when he goes to the mosque and returns from it. Not only that, a minor sin of him is also pardoned at every step. This Hadith also highlights the merit of good intention. One can attain many heights by dint of one's good intentions.

1056 - وعن جابر رضي الله عنه قال : خلت البقاع حول المسجد فأراد بنو سلمة أن ينتقلوا قرب المسجد فبلغ ذلك النبي صلى الله عليه و سلم فقال لهم : [ بلغني أنكم تريدون أن تنتقلوا قرب المسجد ] قالوا : نعم يا رسول الله قد أردنا ذلك . فقال : [ بني سلمة دياركم تكتب آثاركم دياركم تكتب آثاركم ] فقالوا : ما يسرنا أنا كنا تحولنا . رواه مسلم . وروى البخاري معناه من رواية أنس 1056. Jabir (May Allah be pleased with him) reported: There were some plots of land lying vacant around the mosque. The people of Banu Salamah decided to move to this land and come nearer to the mosque. The Messenger of Allah (PBUH) heard about it and said to them, "I have heard that you intend to move near the mosque.'' They said: "Yes, O Messenger of Allah! We have decided to do that.'' Thereupon the Messenger of Allah (PBUH) said, "O Banu Salamah! Stay in your houses, because your footprints (when you come to the mosque) will be recorded.'' He said this twice. They said: "We would not have liked it, had we moved near the mosque.'' [Muslim]. Commentary: This Hadith mentions the merit of living at a distance from mosque. It is better that such people who lack the passion for worship and are not punctual in Salat should live near mosque so that they do not neglect the obligatory prayers.

1057 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أعظم الناس أجرا في الصلاة أبعدهم إليها ممشى فأبعدهم والذي ينتظر الصلاة حتى يصليها مع الإمام أعظم أجرا من الذي يصليها ثم ينام ] متفق عليه 1057. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The person who will receive the highest reward for Salat (prayer) is the one who comes to perform it in the mosque from the farthest distance. And he who waits for Salat to perform it with the Imam (in congregation) will have a greater reward than the one who observes it alone and then goes to sleep.'' [Al-Bukhari and Muslim]. Commentary: This Hadith tells us that a person who comes to the mosque for Salat from a longer distance earns a greater reward than the others who live near the mosque. It also mentions the merit of performing Salat in congregation and waiting for it till one performs it behind the Imam.

1058 - وعن بريدة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ بشروا المشائين في الظلم إلى المساجد بالنور التام يوم القيامة ] رواه أبو داود والترمذي 1058. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Convey glad tidings to those who walk to the mosque in the darkness. For they will be given full light on the Day of Resurrection.'' [At-Tirmidhi and Abu Dawud]. Commentary: "In the darkness'' here indicates the Fajr and `Isha' prayers which are performed when it is dark. Because of the street lighting nowadays we do not feel darkness in these hours in towns and cities but even then these lights do not overcome the darkness completely. Thus in spite of the lights, Fajr and `Isha' prayers are the prayers of the dark. Their merit mentioned in this Hadith is that those Muslims who go to the mosque for these prayers will be endowed with perfect light on the Day of Requital by means of which they will easily cross As-Sirat, while those who will be deprived of this light will be facing great trouble in crossing it.

1059 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألا أدلكم على ما يمحو الله به الخطايا ويرفع به الدرجات ؟ ] قالوا : بلى يا رسول الله . قال : [ إسباغ الوضوء على المكاره وكثرة الخطا إلى المساجد وانتظار الصلاة بعد الصلاة فذلكم الرباط فذلكم الرباط ] رواه مسلم 1059. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).'' The Companions said: "Yes (please tell us), O Messenger of Allah.'' He said, "Performing the Wudu' properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after a observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.'' [Muslim]. Commentary: This Hadith has already been mentioned. It has been repeated here to show that meticulous care in respect of purification, Salat and worship is akin to Jihad for the sake of Allah, and fight against the enemy in the battlefield. See the commentary on Hadith No.1030.

1060 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا رأيتم الرجل يعتاد المساجد فشهدوا له بالإيمان قال الله عز و جل : { إنما يعمر مساجد الله من آمن بالله واليوم الآخر } الآية ]. رواه الترمذي وقال : حديث حسن 1060. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When you see a man frequenting the mosque, testify that he is a believer because Allah says: `Allah's mosques are visited only by those who believe in Allah and the Last Day.''' [At-Tirmidhi]. Commentary: One who goes to the mosque again and again to perform Salat in congregation deserves that one bears witness to his faith. This Hadith also brings into prominence the merit and distinction of those who have an attachment to mosque, a passion for worship and remembrance of Allah, and fondness for the construction and maintenance of the mosque. This Hadith is weak in authenticity but correct in its meanings and significance.

1061 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يزال أحدكم في صلاة ما دامت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة ] متفق عليه 1061. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Everyone among you will be deemed to be occupied in Salat (prayer) constantly so long as Salat (the prayer) detains him (from worldly concerns), and nothing prevents him from returning to his family but Salat.'' [Al-Bukhari and Muslim]. Commentary: This Hadith tells us the merits of waiting for Salat. As long as a person sits in mosque waiting for Salat, all his time is reckoned as being in the state of Salat and so eligible for the same reward.

1062 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ والملائكة تصلي على أحدكم ما دام في مصلاه الذي صلى فيه ما لم يحدث تقول : اللهم اغفر له اللهم ارحمه ] رواه البخاري 1062. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The angels supplicate in favour of one of you so long as he remains in the place where he has performed Salat (prayer) in a state of Wudu'. They (the angels) say: `O Allah! Forgive him, O Allah! Have mercy on him.''' [Al-Bukhari]. Commentary: This Hadith has inducement for sitting in the place where one has performed Salat, provided one keeps his Wudu' intact, when a person does so, angels pray Allah to forgive him and have mercy upon him.

1063 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم أخر ليلة صلاة العشاء إلى شطر الليل ثم أقبل بوجهه بعد ما صلى فقال : [ صلى الناس ورقدوا ولم تزالوا في صلاة منذ انتظرتموها ] رواه البخاري 1063. Anas (May Allah be pleased with him) reported: Once the Messenger of Allah (PBUH) delayed the night prayer (`Isha') till midnight. He (PBUH) turned to us after Salat (prayer) and said, "The people slept after performing their Salat, but you who waited, will be accounted as engaged in Salat throughout the period of your waiting.'' [Al-Bukhari]. Commentary: We learn from this Hadith that it is an act of merit and reward to sit and wait for the Imam and the Jama`ah (congregation) and one who does so will be treated as one who is engaged in Salat. We also learn from this Hadith that if a person performs Salat when its time is due, it is quite fair, although in that case he will not get the reward of waiting for the Imam and the Jama`ah.

1065 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صلاة الرجل في جماعة تضعف على صلاته في بيته وفي سوقه خمسا وعشرين ضعفا وذلك أنه إذا توضأ فأحسن الوضوء ثم خرج إلى المسجد لا يخرجه إلا الصلاة لم يخط خطوة إلا رفعت له بها درجة وحط عنه بها خطيئة فإذا صلى لم تزل الملائكة تصلي عليه ما دام في مصلاه ما لم يحدث تقول : اللهم صل عليه اللهم ارحمه ولا يزال في صلاة ما انتظر الصلاة ] متفق عليه . وهذا لفظ البخاري 1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A man's Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu' properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu'. They say: `O Allah! Have mercy on him! O Allah! Forgive him.' He is deemed to be engaged in Salat as long as he waits for it.'' [Al-Bukhari and Muslim]. Commentary: This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some `Ulama' is that at first it was told to the Prophet (PBUH) 25 times and then it was increased to 27 and he communicated to his Companions what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it. Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some `Ulama' go with the first opinion while others agree with the second. Hafiz Ibn Hajar preferred the second view on the grounds that the words occuring in the text of this Hadith support this view.

1068 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ والذي نفسي بيده لقد هممت أن آمر بحطب فيحتطب ثم آمر بالصلاة فيؤذن لها ثم آمر رجلا فيؤم الناس ثم أخالف إلى رجال فأحرق عليهم بيوتهم ] متفق عليه 1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.'' [Al-Bukhari and Muslim]. Commentary: This Hadith and the incident relating to Ibn Umm Maktum are quoted by such people who hold that those who are physically fit, resident and have no valid reason for not coming to the mosque for Salat, for them Salat in the mosque (Jama`ah) is a must. Those who do not accept that Salat in mosque is obligatory and regard it Fard Kifayah (collective duty, i.e., if one Muslim performs it, the rest of the Muslim community will not be obliged to perform it, and thus will not be deemed sinful for doing so), for them such Ahadith refer to the hypocrites who did not come to the mosque for Salat. Some people are of the view that it is Sunnah Mu'akkadah (an established Sunnah, hence compulsory) and they take such Ahadith for inducement because if performance of Salat in congregation was obligatory, those who missed it would have been punished by the Prophet (PBUH), but we do not find any instance of it in his life. It clearly shows that it is Sunnah. If we go by logic, this view seems to be more correct. But we cannot, at the same time, lose sight of the importance that has been attached to the Salat in congregation especially the fact that it is 25 times more rewarding than the Salat offered individually. This Hadith also tells us that it is permissible to take criminals and sinful people from their homes by surprise

1069 - وعن ابن مسعود رضي الله عنه قال : من سره أن يلقى الله تعالى غدا مسلما فليحافظ على هؤلاء الصلوات حيث ينادي بهن فإن الله شرع لنبيكم صلى الله عليه و سلم سنن الهدى وإنهن من سنن الهدى ولو أنكم صليتم في بيوتكم كما يصلى هذا المتخلف في بيته لتركتم سنة نبيكم ولو تركتم سنة نبيكم لضللتم ولقد رأيتنا وما يتخلف عنها إلا منافق معلوم النفاق ولقد كان الرجل يؤتى به يهادى بين الرجلين حتى يقام في الصف . رواه مسلم وفي رواية له قال : إن رسول الله صلى الله عليه و سلم علمنا سنن الهدى وإن من سنن الهدى الصلاة في المسجد الذي يؤذن فيه 1069.Ibn Mas`ud (May Allah be pleased with him) reported: He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (PBUH) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (PBUH), and the departure from the Sunnah of your Prophet (PBUH) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque). [Muslim]. Commentary: This Hadith makes the following four points: 1.Emphasis on performing Salat in congregation. 2.The passion of the Companions of the Prophet (PBUH) for Salat. 3.Evasion from Salat with congregation is a practice of hypocrites. 4.Inducement for following the Sunnah of the Prophet (PBUH) because evasion from it is bound to lead one astray.

1070 - وعن أبي الدرداء رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من ثلاثة في قرية ولا بدو لا تقام فيهم الصلاة إلا قد استحوذ عليهم الشيطان فعليكم بالجماعة فإنما يأكل الذئب من الغنم القاصية ] رواه أبو داود بإسناد حسن 1070. Abud-Darda' (May Allah be pleased with him)reported: I heard the Messenger of Allah (PBUH) saying, "If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock.'' [Abu Dawud]. Commentary: This Hadith also stresses the importance of offering Salat in congregation and mentions the disadvantages of offering it individually. One who remains aloof from the congregation, is like the sheep which is separated from its herd and becomes a victim of the wolf. One who lives alone is easily overpowered by satanic doubts.

1071 - عن عثمان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من صلى العشاء في جماعة فكأنما قام نصف الليل ومن صلى الصبح في جماعة فكأنما صلى الليل كله ] رواه مسلم وفي رواية الترمذي عن عثمان قال قال رسول الله صلى الله عليه و سلم : [ من شهد العشاء في جماعة كان له قيام نصف ليلة ومن صلى العشاء والفجر في جماعة كان له كقيام ليلة ] قال الترمذي حديث حسن صحيح 1071. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "One who performs `Isha' prayer in congregation, is as if he has performed Salat for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed Salat the whole night.'' [Muslim] The narration of At-Tirmidhi says: `Uthman bin Affan (May Allah be pleased with him) narrated that he had heard the Messenger of Allah (PBUH) saying: "He who attends `Isha' in congregation, is as if he has performed Salat for half of the night; and he who attends `Isha' and Fajr prayers in congregation, is as if he has performed Salat for the whole night.'' Commentary: This Hadith tells us that the reward of performing `Isha' and Fajr prayers in congregation is so great that it equals the worship of the whole night.

1072 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوا ] متفق عليه . وقد سبق بطوله ( انظر الحديث رقم 1030 ) 1072.Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "If they knew the merits of Salat after nightfall (`Isha') and the morning (Fajr) Salat, they would come to them even if they had to crawl to do so.'' [Al-Bukhari and Muslim] This is part of a long Hadith which has already been mentioned. See Hadith No. 1033.

1073 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس صلاة أثقل على المنافقين من صلاة الفجر والعشاء ولو يعلمون ما فيهما لأتوهما ولو حبوا ] متفق عليه 1073. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "No Salat is more burdensome to the hypocrites than the Fajr (dawn) prayer and the `Isha' (night) prayer; and if they knew their merits, they would come to them even if they had to crawl to do so.'' [Al-Bukhari and Muslim]. Commentary: `Isha' and Fajr prayers were, and still are, very hard for the hypocrites for the reason that they performed Salat only to make a show of it and not for the fear of Allah. Therefore, Muslims should not show any laziness in them at all, lest they develop a resemblance with the hypocrites.

1074 - وعن ابن مسعود رضي الله عنه قال سألت رسول الله صلى الله عليه و سلم : أي الأعمال أفضل ؟ قال : [ الصلاة لوقتها ] قلت : ثم أي ؟ قال : [ بر الوالدين ] قلت : ثم أي ؟ قال : [ الجهاد في سبيل الله ] متفق عليه 1074. Ibn Mas`ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Which act is the best?'' He (PBUH) said, "As-Salat at their fixed times.'' I asked, "What next?'' He (PBUH) said, "Being dutiful to parents.'' I asked, "What next?'' He (PBUH) said, "Striving (Jihad) in the way of Allah.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned. Here it is repeated to indicate that every Salat should be performed at its proper time. Deliberate delay in performing is wrong. The ultimate result of deliberate delay is that one becomes sluggish and begins to ignore and neglect it by force of habit, which is obviously very dangerous. Imam Ash-Shafi`i is of the opinion that if a person shows such laziness in offering Salat that he misses its proper time, then he is liable to make penitence for it. If he does not do so, he should be killed.

1075 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا رسول الله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه 1075. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Islam is based on five (pillars): testifying that there is no true god except Allah and that Muhammad (PBUH) is His slave and Messenger; performing of Salat (Iqamat-as-Salat); the payment of Zakat; performing Hajj (pilgrimage) to the House [of Allah (Ka`bah)]; and Saum (fasting) during the month of Ramadan.'' [Al-Bukhari and Muslim]. Commentary: In this Hadith, Islam has been compared to a building which rests on five pillars. As a building cannot stand without its foundation, similarly, Islam cannot exist without these pillars. For this reason, he who denies any one of these obligations is a disbeliever, and he who neglects any of them due to slackness or want of attention is a sinful and impious Muslim.

1076 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ويقيموا الصلاة ويؤتوا الزكاة فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام وحسابهم على الله ] متفق عليه 1076. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight against the people till they testify La ilaha illAllah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger, and to establish As-Salat (Iqamat-as-Salat), and to pay Zakat; and if they do this, then their blood and property are secured except by the rights of Islam, and their accountability is left to Allah.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already appeared before. Here the word "An-Nas'' translated `the people' in the Hadith stands for those who associate others with Allah in worship. The people of the Book are not included among them. "Haqqul-Islam'' translated here as "the rights of Islam'' denotes legal castigation, etc. That is, the punishments which are given for crimes like fornication, murder, etc. "Their accountability is left to Allah" means what is hidden in their hearts is left to Allah or the crimes which go undetected by the authorities concerned are in the Purview of Allah, Who will decide their case in the Hereafter.

1077 - وعن معاذ رضي الله عنه قال : بعثني رسول الله صلى الله عليه و سلم إلى اليمن فقال : [ إنك تأتي قوما أهل الكتاب فادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم فترد على فقرائهم فإن هم أطاعوا لذلك فإياك وكرائم أموالهم واتق دعوة المظلوم فإنه ليس بينها وبين الله حجاب ] متفق عليه 1077. Mu`adh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent me as a governor to Yemen and (at the time of departure) he instructed me thus: "You will go to people of the Scripture (i.e., the Jews and the Christians). First of all invite them to testify that La ilaha ill Allah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger; and if they accept this, then tell them that Allah has enjoined upon them five Salat (prayers) during the day and night; and if they accept it, then tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor; and if they agree to it, don't take (as a share of Zakat) the best of their properties. Beware of the supplications of the oppressed, for there is no barrier between it and Allah.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned and is repeated here to emphasize the importance of obligations and their meticulous performance. See Hadith No. 290.

1078 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن بين الرجل وبين الشرك والكفر ترك الصلاة ] رواه مسلم 1078. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Between a man and disbelief and paganism is the abandonment of Salat (prayer).'' [Muslim]. Commentary: He who will be having the quality of Islam and will be particular in performing Salat regularly, will raise a wall between himself and Kufr. He who does not perform Salat after coming to the fold of Islam, does not have a frontier which separates him from infidelity. Leaving Salat is like demolishing the wall that separates Islam from Kufr. Thus, we learn from this Hadith that leaving Salat is Kufr. Some `Ulama' are of the opinion that this injunction is for one who believes leaving Salat is permissible whereas the one who leaves it because of slackness is not Kafir. Some scholars, however, think that if such a person does not repent, he is liable to Hadd, i.e., death punishment. There are other `Ulama' who think that rather than death punishment such a person should be subjected to corporal punishment till he starts offering Salat. This Hadith makes the importance of Salat in Islam abundantly clear.

1080 - وعن شقيق بن عبد الله التابعي المتفق على جلالته رحمه الله قال : كان أصحاب محمد صلى الله عليه و سلم لا يرون شيئا من الأعمال تركه كفر غير الصلاة . رواه الترمذي في كتاب الإيمان بإسناد صحيح 1080. Shaqiq bin `Abdullah reported: The Companions of the Messenger of Allah (PBUH) did not consider the abandonment of any action as disbelief except neglecting Salat. [At-Tirmidhi]. Commentary: The opinion of the Companions of the Prophet (PBUH) was based on the information contained in the Ahadith which have been mentioned above. They did not take the Ahadith which interpreted the leaving of Salat as Kufr mere scolding or reproof. They considered slackness and negligence in Salat as Kufr and apostasy and regarded Salat a symbol of Islam.

1081 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أول ما يحاسب به العبد يوم القيامة من عمله صلاته فإن صلحت فقد أفلح وأنجح وإن فسدت فقد خاب وخسر فإن انتقص من فريضته شيئا قال الرب عز و جل : انظروا هل لعبدي من تطوع فيكمل بها ما انتقص من الفريضة ؟ ثم تكون سائر أعماله على هذا ] رواه الترمذي وقال حديث حسن 1081. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The first of man's deeds for which he will be called to account on the Day of Resurrection will be Salat. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser. If any shortcoming is found in the obligatory Salat, the Glorious and Exalted Rubb will command to see whether His slave has offered any voluntary Salat so that the obligatory Salat may be made up by it. Then the rest of his actions will be treated in the same manner.'' [At-Tirmidhi]. Commentary: The rights mentioned in this Hadith are the Rights of Allah. The first of them for which one has to render account is Salat. In the rights of people, the first to be decided will be blood shed by a person of his fellow being. This Hadith also makes the following points: 1.Stress on the performance of the obligatory acts. 2.Inducement for voluntary prayers to make up the deficiency of the obligations.

1082 - عن جابر بن سمرة رضي الله عنه قال : خرج علينا رسول الله صلى الله عليه و سلم فقال : [ ألا تصفون كم تصف الملائكة عند ربها ] فقلنا : يا رسول الله وكيف تصف الملائكة عند ربها ؟ قال : [ يتمون الصفوف الأول ويتراصون في الصف ] رواه مسلم 1082. Jabir bin Samurah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) came out to us (once) and said, "Why do you not stand in rows as the angels do before their Rubb?'' We asked: "O Messenger of Allah! how do the angels stand in rows before their Rubb?'' He (PBUH) replied, "They complete each row beginning with the first and filling all the gaps.'' [Muslim]. Commentary: Taras means to stand in the style of a wall, each brick of which is interlocked with another so much so that there is not even the slightest gap between two of its bricks. When people array themselves for Salat, they should keep their feet and shoulders so close with one another on their left and right that there is no gap or space between them. Moreover, the front rows should be completed first. One should never take place in the second row if there is place in the first. Similarly, one should never take place in the third row if there is room in the second line. And so on and so forth.

1083 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا ] متفق عليه 1083. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If people came to know the blessing of calling Adhan and the standing in the first row, they could do nothing but would draw lots to secure these privileges.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned. It is repeated here to emphasize the merits of getting a place in the first row for Salat which is offered in congregation.

1084 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خير صفوف الرجال أولها وشرها آخرها . وخير صفوف النساء آخرها وشرها أولها ] رواه مسلم 1084.Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of the men's rows (in Salat) is the first row and the worst is the last; but the best of the woman's row is the last and the worst of their rows is the first.'' [Muslim]. Commentary: Islam has strongly condemned the association of men and women and enjoined women to keep away from mixing with men and observe Hijab (veil). The merit and demerit of place, in the rows in prayer, mentioned in this Hadith is with reference to this background because in the days of the Prophet (PBUH) women used to perform Salat in the Prophet's mosque and their rows were at the end of the gathering. There was no gallery nor a separate section for them. Thus, for men the best place for performing Salat in congregation is the first row because it is farthest from women. The best place for women in Salat in congregation is the last row because it is farthest from men. On the contrary, the last row of men was near the first row of women and for this reason it was regarded as the worst one. Every row of the people performing Salat is good but due to the reason just mentioned, the first row of men and the last row of women are more meritorious, while the last row of men and the first row of women have a lesser merit.

1085 - وعن أبي سعيد رضي الله عنه أن رسول الله صلى الله عليه و سلم رأى في أصحابه تأخرا فقال لهم : [ تقدموا فأتموا بي وليأتم بكم من بعدكم لا يزال قوم يتأخرون حتى يؤخرهم الله ] رواه مسلم 1085. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) perceived a tendency among his Companions to stand in the back rows, he said to them, "Come forward and be close to me and let those who come after you, follow your lead. If people continue to fall behind (i.e., in acquiring virtues), Allah puts them behind.'' [Muslim]. Commentary: In the context of the chapter, this Hadith tells us that the Prophet (PBUH) disliked those who occupied a place in the rear rows in Salat offered in congregation, and exhorted people to find a place in the front rows for the reason that by virtue of that place they could closely observe his manner of offering Salat and emulate him, while people in the rear rows could emulate those who were in front of them. In this connection, he used a sentence which has become very common and can also apply to other matters besides Salat. One should not lag behind in the acquisition of knowledge and practice and in matters of merit and honour because those who lag behind in such matters are also pushed back by Allah, while those who strive hard to acquire merit and honour are helped by Allah and He makes their way convenient. This Hadith also stresses the need to stand close to the Imam and has an inducement for excelling each other in virtues.

1086 - وعن أبي مسعود رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يمسح مناكبنا في الصلاة ويقول : [ استووا ولا تختلفوا فتختلف قلوبكم ليلني منكم أولو الأحلام والنهى ثم الذين يلونهم ثم الذين يلونهم ] رواه مسلم 1086. Abu Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, "Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.'' [Muslim]. Commentary: "To gently pat our shoulders'' means that he would set their shoulders right to straighten the row. "Do not differ from each other'' here means that they should stand shoulder to shoulder and ankle to ankle in a straight line. The reason is that disorder will have a spiritual effect and will create discord. The latter would eventually result in the domination of enmity. Thus, we learn from this Hadith that the Imam should stress on his followers the importance of setting their rows straight; and if his exhortation fails, he should go to them personally and set their lines in order. We also learn from this Hadith that men known for wisdom, knowledge and piety should stand in the first row and these should be followed by those who come next to them in these virtues.

1088 - وعنه رضي الله عنه قال : أقيمت الصلاة فأقبل علينا رسول الله صلى الله عليه و سلم بوجهه فقال : [ أقيموا صفوفكم وتراصوا فإني أراكم من وراء ظهري ] رواه البخاري بلفظه ومسلم بمعناه وفي رواية للبخاري : وكان أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه 1088. Anas (May Allah be pleased with him) reported: When the Iqamah had been announced, the Messenger of Allah (PBUH) turned his face towards us and said: "Make your rows straight and stand close together, for I can see you from behind my back.'' [Al-Bukhari]. Commentary: This Hadith mentions a miracle of the Prophet (PBUH), namely that he could see people standing in the back rows when he was leading the Salat in congregation. But it does not mean that he was always capable of doing so, as is being impressed by certain people. The true position is that it was a miracle which happened with the Will of Allah at the time when the Prophet (PBUH) was leading the Salat in congregation. It must be borne in mind that a miracle happens with the Will of Allah only. It is not at all in the power of the Prophet (PBUH). Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (PBUH) an exception to this rule. The second point that we learn from this Hadith is that of setting the rows straight, which, in practical terms, means that those who stand up for offering Salat in congregation must stand so close to each other that their shoulders and feet are in touch. The Prophet (PBUH) used the word "Tarassu" to describe this position which means that they should stand like a brick wall, each unit of which is riveted with the other. This is the meaning which the Companions of the Prophet (PBUH) understood from it and this is what they actually practised. Many people nowadays do not stand in Salat shoulder to shoulder and foot to foot. Some people dislike this practice. May Allah grant guidance to the Muslims so that they can offer Salat according to the Sunnah of the Prophet (PBUH).

1089 - وعن النعمان بن بشير رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لتسون صفوفكم أو ليخالفن الله بين وجوهكم ] متفق عليهوفي رواية لمسلم : أن رسول الله صلى الله عليه و سلم كان يسوي صفوفنا حتى كأنما يسوي بها القداح حتى رأى أنا قد عقلنا عنه ثم خرج يوما فقام حتى كاد يكبر فرأى رجلا باديا صدره من الصف فقال : [ عباد الله لتسون صفوفكم أو ليخالفن الله بين وجوهكم ] 1089. An-Nu`man bin Bashir (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Straighten your rows; otherwise, Allah will create dissension among you.'' [Al-Bukhari and Muslim]. The narration in Muslim is: An-Nu`man bin Bashir (May Allah be pleased with them) said: The Messenger of Allah (PBUH) directed us to keep our rows as straight as arrows. He continued stressing this until he realized that we had learnt it from him (recognized its significance). One day he came into the mosque and stood up. He was just about to say Takbir (Allah is Greater) when he noticed a man whose chest was projected from the row, so he said, "O slaves of Allah, you must straighten your rows or Allah will certainly put your faces in opposite directions.'' Commentary: This Hadith has been mentioned earlier and is repeated here for its being germane to this chapter. "Put your faces in opposite directions'' signifies that "Allah will create enmity in you'', which will create dissension rather than unity, weakness rather than strength and power, and the Muslims will then be overwhelmed with the fear and terror of their enemies. This phrase can also have a literal meaning, that is in consequence of confusion in your ranks, Allah will turn your face towards the napes of your necks and distort them. May Allah save the Muslims from both these punishments.

1091 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ أقيموا الصفوف وحاذوا بين المناكب وسدوا الخلل ولينوا بأيدي إخوانكم ولا تذروا فرجات للشيطان ومن وصل صفا وصله الله ومن قطع صفا قطعه الله ] رواه أبو داود بإسناد صحيح 1091. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).'' [Abu Dawud]. Commentary: This Hadith also tells us about the straightening of rows. Here the phrase "be accommodating to your brothers'' means that one must cooperate with him who tries to set the rows in order, and rather than feeling annoyance on his action, one should happily set the rows right according to his instructions. This Hadith tells us that leaving gaps in rows amounts to leaving space for Satan to get in them. To join rows means that no space should be left between the two persons who stand in a line. Similarly, a second row should not be started without completing the first one. To break a row means to leave space in it or start the second row without completing the first."Break him and Join him" can be the words of prayer as well as imprecation, for what they mean is "May Allah join him or break him.'' This is a prayer from the Prophet (PBUH) for the person who straightens the rows as well as an imprecation for the one who breaks the rows.

1092 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ رصوا صفوفكم وقاربوا بينها وحاذوا بالأعناق فوالذي نفسي بيده إني لأرى الشياطين تدخل من خلل الصف كأنها الحذف ] حديث صحيح رواه أبو داود بإسناد على شرط مسلم [ الحذف ] بحاء مهملة وذال معجمة مفتوحتين ثم فاء وهي : غنم سود صغار تكون باليمن 1092. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Stand close together in your rows, keep nearer to one another, and put your necks in line, for by Him in Whose Hands my soul is, I see the Satan entering through the opening in the row like Al-hadhaf (i.e., a type of small black sheep found in Yemen).'' [Abu Dawud]. Commentary: This Hadith stresses that the rows made for Salat should not only be integrated like a solid wall but be set vertically close to each other also. This means that there should not be much space between the two rows. The maximum space allowed for it is three spans. Space in excess of this is disapproved and takes away the merit of offering Salat in congregation. This formula does not apply to the rows of women because a larger distance between the rows of men and women is more meritorious. (Ibn `Allan). "Put your necks in line'' here means to stand shoulder to shoulder - a point which has already been stressed. Viewing Satan secretly entering into the space left in the rows can be correct literally as well as technically. In the former case, it is a miracle of the Prophet (PBUH) while in the latter it is Wahy (Revelation). Almighty Allah informed him that Satan enters the rows of the people offering prayers through the spaces left by them in their rows. Satan is pleased to see these gaps as they make his task of creating doubts in the minds of worshippers easy.

1093 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أتموا الصف المقدم ثم الذي يليه فما كان من نقص فليكن في الصف المؤخر ] رواه أبو داود بإسناد حسن 1093. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Fill (complete) the first row, then the one next to it; and if there is any deficiency (incompleteness), it should be in the last row.'' [Abu Dawud]. Commentary: This Hadith tells us that completion of rows in their sequence is essential, that is to say, first of all the first row should be completed, then the second, then the third, and so on and so forth. The last row may be left incomplete if it is short of a full row.

1095 - وعن البراء رضي الله عنه قال : كنا إذا صلينا خلف رسول الله صلى الله عليه و سلم أحببنا أن نكون عن يمينه يقبل علينا بوجهه فسمعته يقول : [ رب قني عذابك يوم تبعث أو تجمع عبادك ] رواه مسلم 1095. Al-Bara' (May Allah be pleased with him) reported: Whenever we performed Salat behind the Messenger of Allah (PBUH), we liked to be on his right side so that his face might turn towards us (at the end of the Salat). One day, I heard Messenger of Allah (PBUH) supplicating, "O my Rubb! Shield me from Your Torment on the Day when You will gather (or said, `resurrect') Your slaves.'' [Muslim]. Commentary: This Hadith describes the merit of standing on the right side of the Imam and tells us that for the Imam it is Sunnah of the Prophet (PBUH) to sit after the congregational Salat with his face towards his followers.

1096 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ وسطوا الإمام وسدوا الخلل ] رواه أبو داود 1096. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "Let the Imam stand in the middle (so that those praying behind him should be standing both on his right and his left) and close the gaps.'' [Abu Dawud]. Commentary: Sheikh Al-Albani has stated that two narrators of this Hadith are Majhul (unknown). The second part of it, however, is correct because it is supported by a narration of Ibn `Umar quoted earlier.

1098 - وعن ابن عمر رضي الله عنهما قال : صليت مع رسول الله صلى الله عليه و سلم ركعتين قبل الظهر وركعتين بعدها وركعتين بعد الجمعة وركعتين بعد المغرب وركعتين بعد العشاء . متفق عليه 1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (PBUH) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha' (night) prayer.'' [Al-Bukhari and Muslim]. Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (PBUH) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu'akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (PBUH) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (PBUH) regularly. These are called Sunnah Ghair Mu'akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu'akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (PBUH), and this is what he ordained the Muslims.

1099 - وعن عبد الله بن مغفل رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ بين كل أذانين صلاة بين كل أذانين صلاة بين كل أذانين صلاة ] قال في الثالثة : [ لمن شاء ] متفق عليه المراد ب [ الأذانين ] : الأذان والإقامة 1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.'' (While saying the same for the) third time (he (PBUH) added), "It is for him who desires (to perform it).'' [Al-Bukhari and Muslim]. Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu'akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.